The benefits of the saying of Allah the Exalted: ((Indeed, your God is One, the Lord of the heavens and the earth and what is between them, and the Lord of the rising points))

Then He, the Exalted, said to the end of the verses. Among their benefits is the oneness of Allah (Mighty and Majestic) in His divinity, as He said:
And among their benefits is the invalidity of the divinity of anything other than Allah, as He said: If He is One, then everything other than Him is invalid. And among their benefits is the importance of tawhid (the oneness of Allah), because Allah the Exalted swore to its establishment. He swore by the angels to the establishment of this tawhid. And because Allah the Exalted affirmed it with three affirmations: the oath, the second is "in" (inna), and the third is the letter "lam" (lām).
And among the benefits of the noble verses is the correspondence between that by which He swore and that for which He swore. What is that by which He swore? The angels in the state of those descriptions: the ranks, the restraining, and the following. And what is that for which He swore? The oneness of Allah. The correspondence between them is that the angels only do that in tawhid of Allah (Glorified and Exalted is He) and in exalting Him.
Now, and among the benefits of the noble verse is the affirmation of lordship for Allah (Glorified and Exalted is He), as He said:
And among its benefits is the comprehensiveness of His lordship in His saying:
And among its benefits is the interdependence between tawhid al-uluhiyyah (oneness of worship) and tawhid al-rububiyyah (oneness of lordship). For His saying: after His saying: is like evidence for His oneness in divinity. And that is because if He is One in lordship, it necessitates that He be One in divinity, as Allah the Exalted said: How do you worship others who did not create you and did not create anyone? [Al-Hajj: 73]. And for this reason, the scholars said: whoever affirms tawhid al-rububiyyah (oneness of lordship) must affirm tawhid al-uluhiyyah (oneness of worship), otherwise he is contradictory. Because it is said to him: How do you affirm that Allah alone is the Lord, the Creator, and then you worship with Him one who does not create? Is this anything but contradiction? And this verse and what is similar to it from the verses of the noble Book indicate the interdependence. What is its name, 'Abd al-Salam?
The student: Khalid

The Shaykh : Khalid, come on, Khalid. I say, and this verse and what is similar to it indicate the interdependence between tawhid al-rububiyyah (oneness of lordship) and tawhid al-uluhiyyah (oneness of worship). The aspect of that is:
The student: ...
It necessitates that he affirms tawhid al-uluhiyyah (oneness of worship). How do we necessitate it upon him?
The student: ...
The Shaykh : That He is One in creation, so we must not worship other than Him. Yes.
And among the benefits of the noble verse is the affirmation that the heavens are a number, as He said: And He has clarified in various places that they are seven, and so is the earth.
And among its benefits is the indication of the greatness of the heavens and the earth and what is between them, because Allah attributed lordship to them in the context of establishing the argument. And this indicates the greatness of Allah, and that due to their greatness, they became like a compelling evidence for tawhid al-uluhiyyah (oneness of worship).
And among its benefits is that between the heavens and the earth there are great creations that necessitated that what is between the sky and the earth be a partner to the heavens and the earth.
And among the benefits of the verses is the perfection of the power of Allah (Glorified and Exalted is He) in directing the rising points and the setting points, as He said: And no one is able to direct these rising points and setting points, neither by advancing nor delaying nor shifting, meaning changing their place. If all of creation gathered to advance the rising of the sun by one minute, or delay it, or shift it from its place, they would not be able to. Rather, that is for whom? For Allah (Mighty and Majestic). He is the One who directs them, and He commanded them to move by His wisdom, so they moved to a specified term. If Allah the Exalted intends to change them, He changes them, returning them from where they came, so they rise from where they set.